"I can imagine a sermon progressing from 1) a simple and pleasing articulation of what it is to be known, to 2) identifying and illustrating the complexities of being known, to 3) proclaiming that the God is a trustworthy and faithful knower, to 4) describing our own identity as the people of God in light of who God is and what God does."

"The psalm writer does not know all the details of Paul's confession, does not yet know Easter, but he knows God -- more, he knows that God knows him -- so he is willing to open himself to wherever this God is taking him, confident that there can be no separation."

"Psalm 139 is something of an exception in the Old Testament, speaking
strongly and positively about the individual. Nevertheless, it acts as a
foil to the modern obsession with privacy and
the individual."

"This text
narrates a religious encounter with God that affirms human worth. It
invites what may be called celebratory education, that which
builds up our knowledge of the faith found in scripture, and leads
us out to live with assurance of our valued identity."

"The Jewish patient
should begin by realizing that, while his or her doctors are doing
everything within their power to heal her or his illness -- and it is a
positive commandment from God for the doctor to heal -- doctors do not
control our ultimate destiny. With that realization, the Jewish sick
person should turn to God, the great Power that is beyond this universe,
and seek help and solace. There are many texts; we need to know them and
use them."

"Philosophic rabbinic
Judaism, which begins in the ninth century, first raised the systematic
question of God language. Which words, the philosophers asked, are to be
taken literally -- that is, which words have truth value as descriptors
of, and modes of address to, God?"